6844
|
Scientism is the view that everything can be explained causally through scientific method [Critchley]
|
|
Full Idea:
Scientism is the belief that all phenomena can be explained through the methodology of the natural sciences, and the belief that, therefore, all phenomena are capable of a causal explanation.
|
|
From:
Simon Critchley (Interview with Baggini and Stangroom [2001], p.196)
|
|
A reaction:
He links two ideas together, but I tend to subscribe fully to the second idea, but less fully to the first. Scientific method, if there is such a thing (Idea 6804), may not be the best way to lay bare the causal network of reality.
|
6835
|
German idealism aimed to find a unifying principle for Kant's various dualisms [Critchley]
|
|
Full Idea:
In his Third Critique Kant established a series of dualisms (pure/practical reason, nature/freedom, epistemology/ethics) but failed to provide a unifying principle; German idealism can be seen as an attempt to provide this principle.
|
|
From:
Simon Critchley (Interview with Baggini and Stangroom [2001], p.187)
|
|
A reaction:
He cites 'subject', 'spirit', 'art', 'will to power', 'praxis' and 'being' as candidates. This is a helpful overview for someone struggling to get to grips with that tradition.
|
6837
|
Since Hegel, continental philosophy has been linked with social and historical enquiry. [Critchley]
|
|
Full Idea:
In continental philosophy from Hegel onwards, systematic philosophical questions have to be linked to socio-historical enquiry, and the distinctions between philosophy, history and society begin to fall apart.
|
|
From:
Simon Critchley (Interview with Baggini and Stangroom [2001], p.188)
|
|
A reaction:
I have a strong sales resistance to this view of philosophy, just as I would if it was said about mathematics. It seems to imply a bogus view that history exhibits direction and purpose (the 'Whig' view). There are pure reasons among the prejudices.
|
6845
|
Continental philosophy has a bad tendency to offer 'one big thing' to explain everything [Critchley]
|
|
Full Idea:
In continental philosophy there is a pernicious tendency to explain everything in terms of 'one big thing', such as the 'death drive' (Freud), 'being' (Heidegger), 'the real' (Lacan), 'power' (Foucault), 'the other' (Levinas), or 'différance' (Derrida).
|
|
From:
Simon Critchley (Interview with Baggini and Stangroom [2001], p.197)
|
|
A reaction:
From a fan of this type of philosophy, this is a refreshing remark, because if pinpoints a very off-putting feature. Each of these 'big things' should be up for question, not offered as axiomatic assumptions that explain everything else.
|
13083
|
The essence is the necessary properties, and the concept includes what is contingent [Leibniz]
|
|
Full Idea:
Of the essence of a particular thing is what pertains to it necessarily and perpetually; of the concept of an individual thing on the other hand is what pertains to it contingently or per accidens.
|
|
From:
Gottfried Leibniz (Human Freedom and Divine choice [1690], Grua 383), quoted by Cover,J/O'Leary-Hawthorne,J - Substance and Individuation in Leibniz 3.3.1
|
|
A reaction:
This arbitrates on the apparent conflict between his remarks in Idea 13077 and Idea 10382. There seems to be a distinction between the 'concept' of a thing, and the 'complete concept', the latter including the contingent properties.
|
6843
|
Perceiving meaninglessness is an achievement, which can transform daily life [Critchley]
|
|
Full Idea:
If nihilism is the threat of the collapse of meaning, then my position is that one has to accept meaninglessness as an achievement, as an accomplishment that permits a transformed relation to everyday life.
|
|
From:
Simon Critchley (Interview with Baggini and Stangroom [2001], p.193)
|
|
A reaction:
This sounds cheerfully upbeat and life-enhancing, but I don't quite see how it works. One could easily end up laughing at the most appalling tragedies, and that seems to me to be an inappropriate (Aristotelian word) way to respond to tragedy.
|